stead; and they keep ever a jealous eye on one another to detect some
slip of conduct contrary to the high code of honour there held
customary. And so is set on foot that strife, in truest sense
acceptable to heaven, and for the purposes of state most politic. It
is a strife in which not only is the pattern of a brave man's conduct
fully set forth, but where, too, each against other and in separate
camps, the rival parties train for victory. One day the superiority
shall be theirs; or, in the day of need, one and all to the last man,
they will be ready to aid the fatherland with all their strength.

Necessity, moreover, is laid upon them to study a good habit of the
body, coming as they do to blows with their fists for very strife's
sake whenever they meet. Albeit, any one present has a right to
separate the combatants, and, if obedience is not shown to the
peacemaker, the Pastor of youth[4] hales the delinquent before the
ephors, and the ephors inflict heavy damages, since they will have it
plainly understood that rage must never override obedience to law.

[4] Lit. "the Paidonomos."

With regard to those who have already passed[5] the vigour of early
manhood, and on whom the highest magistracies henceforth devolve,
there is a like contrast. In Hellas generally we find that at this age
the need of further attention to physical strength is removed,
although the imposition of military service continues. But Lycurgus
made it customary for that section of his citizens to regard hunting
as the highest honour suited to their age; albeit, not to the
exclusion of any public duty.[6] And his aim was that they might be
equally able to undergo the fatigues of war with those in the prime of
early manhood.